ThUppul NithyAradhana Trust : Appeal to support the continuation of Daily AarAdhanam to Swamy Desikan at His birth place

[Guest guest]

SrI:

 

Dear BhakthAs :

 

The 11 SlOkams of SrI Sthavam have now been covered .

adiyEn will move on to Sri Vaikunta Sthavam . This magnificent

Sthavam of KurEsar has 100 slOkams and has the SaarArthams

(essential menaings of Sri BhAshyam passages ) and therefore

it has been recommended as a must to study by us .

 

Before we start a study on Sri Vaikunta Sthavam ,

may I appeal to you to support atleast one day of

the AarAdhanam at ThUppul ( Rs.1,500 or $35 ) .

Your support for the Multiple days of AarAdhanam

is also most welcome . Please contact me to help

you with the routing of your tax deductible funds to

continue with the AarAdhanam thru the development of

a core fund .

 

The Structure of Sri Vaikunta Sthavam

*************************************************

1) The First slOkam is a magnificent tribute to EmperumAnAr

by KurEsar . This slOkam is the one that we use daily :

" yO nithyamachyutha padhAmbhuja yugamarugma " .

 

(2 )& (3) : These two slOkams offer prayer to recieve the anugraham of

Swamy NammAzhwAr in the efforts to compose SrI Vaikunta Sthavam .

 

4) Salutatiomns to Sriman NaarAyaNan , the Jagan-MangaLa JyOthi :

the Svayam JyOthi .

 

(5) Prayer for the Lord to appear before the Kavi with His Dhivya

MangaLa Vigraham .

 

(6) Salutations to the DhivyAthma Svarooapm of the Lord .

 

(7) Description of the Vaathsalyam of the Lord for His BhakthAs .

 

(8) KurEsar's discomfort about his ability to engage in the task of

eulogizing the Lord .

 

(9) Declaration of his (KurEsar's) determination to make a feeble

attempt to eulogize a miniscule of the Lord's limitless glories .

 

(10) Salutations to the Lord's foremost attribute : KshamA ( forbearance) .

 

We will study the Sri Vaikunta Sthava slOkams few at a time :

 

First SlOkam of SrI Vaikunta Sthavam

************************************************

yO nithyamachyutha padhAmbhuja-yugma-rukma-

vyAmOhathas-tadhirANi thruNAya mEnE

asmadh-gurOr-bhagavathoasya dayaikasindhO: RaamAnujasya charaNou SaraNam prapadhyE

 

(Meaning): adiyEn has sought the refuge of the sacred feet of

AchArya RaamAnujA , the huge ocean of Mercy and who possesses

the celebrated six guNams of BhagavAn Himself . He considered

every thing else other than the golden pair of the lotus feet of Achyuthan ,

as worthless blades of grass . He is our illustrious AchAryan , who chases

away the dark night of nescience (ajn~Anam) suffered by the ThoNDar

Kulam ( BhAgavatha GhOshti) .

 

(Comments) : ANDAL addressed Her Lord in ThiruppAvai and

requested Him to hear Her celebration of His golden pair of sacred feet :

" unn poRRAmarai adiyE pORRum poruL kELAi " . KurEsar takes his cue

from here and describes the matchless sacred feet of the Lord , which are

the bhOgya vasthu ( object of enchantment ) for AchArya RaamAnujA

as : " Achyutha padhAmbhuja yugma rukma vyAmOhatha: " .

 

KurEsar addresses AchArya RaamAnuja in the first slOkam as

" Bhagavatha: " (ShAdguNya SampUrNa BhagavAn) . AchArya RaamAnuja

was a SanyAsi with ThridhaNDam . Why does KurEsar call him as "BhagavAn " ?

The clue is that both BhagavAn and AchArya RaamAnuja are " Trayyantha

samrakshakars " (protectors of the VedAs) in SanyAsi roopam holding

the ThridhaNDams (MukkOl Munivar) . In DattAthrEya avathAram ,

BhagavAn appeared as a SanyAsi carrying the ThridhaNDam

and protected the three Vedams ( ThridhaNDa dhAriNA poorvam

VishNunA rakshithA Thrayee ). In Kali yugam , AchArya RaamAnuja

took on SanyAsa Aasramam and defended the VedAs through

his Sri Sookthis (Sri BhAshyam , VedAntha dheepam ,

VedAntha Saaram et al).

 

" Dayaika SindhO: asmath GurO: RaamAnujasya " : BhagavAn gets

angry at times over the limitless trespasses of His Saasthrams by

the jeevans ( kRodham Aaharayath theevram ) and makes nigraha

sankalpam ( vow to punish the erring jeevan) . AchArya RaamAnujA

on the other hand never gets angry at us and is an ocean of Dayaa

and Vaathsalyam in correcting our errors and showing us the path of

redemption ( ujjevanam) .

 

Second SlOkam of SrI Vaikunta Sthavam

****************************************************

thraividhya vruddha-jana moordha-vibhUshaNam yath

sampaccha sAthvika-janasya yadhEva nithyam

yadhvaa SaraNyam asaraNya-janasya puNyam

tath samsrayEma VakuLAbharaNa angri-yugmam

 

(Meaning) : May we , who have no other refuge , be blessed to

attain the impeccably pure(sacred) feet of Swamy NammAzhwAr

adorning the garland of VakuLa pushpams ! His sacred pair

of feet is the lasting crown for the heads of poorvAchAryAs

( AlavanthAr , RaamaanujA and NaaTa Muni) ; Those pair of feet of

Swamy NammAzhwAr is the wealth for those , who are the abodes

for Satthva guNam .

 

SrivathsAnkAcchAr Swamy points out that one can hear the echos of

the passages from Swamy AlavanthAr's and AchArya RaamAnujA's

Sri Sookthis in this and other slOkams .

 

Third SlOkam of Sri Vaikunta Sthavam

*************************************************

bhakthi prabhAva bhavathadhbhutha-bhAva-Bandha

sandhukshitha praNayasAra rasouka poorNa:

vEdArTa ratnanidhi: Achyutha-hivya dhAma

jeeyAth ParAnkusa payOdhiraseemabhUmA

 

Swamy NammAzhwAr (ParAnkusar) of limitless glories

is compared here to the auspicous Milky Ocean and is hailed

for eternal rememberance by all of us ( aseema bhUmaa

ParAnkusa PayOdhi: jeeyAth ) . PallANDU is sung for the milky

ocean of Swamy NammAzhwAr , who is the abode of lustrous

gems representing the essence of VedAs ( VedArTa rathna nidhi: ) .

He is recognized as the living place for BhagavAn (Achyutha

Dhivya dhAma ) and as one , who is full of divine love for the Lord ,

which found its outlet as Paasurams renowned for their Para Bhakthi ,

Para Jn~Anam and Parama Bhakthi .

 

The trinity of the waters from the river , springs and rain

join together to make the combined waters of the mighty ocean .

Similarly , the intensity of the bhakthi of Swamy NammAzhwAr

for BhagavAn transformed into nava rasa anubhavams and flowed

as his divine paasurams . The three sources of flow into the Milky

Ocean are Swamy NammAzhwAr's Para Bhakthi ( Bhakthi prabhAvam) ,

Para Jn~Anam ( BhAva bhandha: ) and Parama Bhakthi ( PraNaya Saara:).

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan KOil VaradAchAri Sadagopan

SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

[Guest guest]

Dear Sri. Sadagopan mama,

I believe I have already contributed for one day (my

son Vishnu's birthday) Aradhanam at Thuppul. I would

like to extend it to an additional day's (possibly on

my recently born daughter Prithvi's

birthday)Kiamkaryam. Suggest me how to deliver the

funds to support this activity (paypal or direct check

to you etc). Thanks.

 

 

--Sreenivas

 

--- Sadagopan <sgopan wrote:

 

> SrI:

>

> Dear BhakthAs :

>

> The 11 SlOkams of SrI Sthavam have now been covered

> .

> adiyEn will move on to Sri Vaikunta Sthavam . This

> magnificent

> Sthavam of KurEsar has 100 slOkams and has the

> SaarArthams

> (essential menaings of Sri BhAshyam passages ) and

> therefore

> it has been recommended as a must to study by us .

>

> Before we start a study on Sri Vaikunta Sthavam ,

> may I appeal to you to support atleast one day of

> the AarAdhanam at ThUppul ( Rs.1,500 or $35 ) .

> Your support for the Multiple days of AarAdhanam

> is also most welcome . Please contact me to help

> you with the routing of your tax deductible funds to

>

> continue with the AarAdhanam thru the development of

> a core fund .

>

> The Structure of Sri Vaikunta Sthavam

> *************************************************

> 1) The First slOkam is a magnificent tribute to

> EmperumAnAr

> by KurEsar . This slOkam is the one that we use

> daily :

> " yO nithyamachyutha padhAmbhuja yugamarugma " .

>

> (2 )& (3) : These two slOkams offer prayer to

> recieve the anugraham of

> Swamy NammAzhwAr in the efforts to compose SrI

> Vaikunta Sthavam .

>

> 4) Salutatiomns to Sriman NaarAyaNan , the

> Jagan-MangaLa JyOthi :

> the Svayam JyOthi .

>

> (5) Prayer for the Lord to appear before the Kavi

> with His Dhivya

> MangaLa Vigraham .

>

> (6) Salutations to the DhivyAthma Svarooapm of the

> Lord .

>

> (7) Description of the Vaathsalyam of the Lord for

> His BhakthAs .

>

> (8) KurEsar's discomfort about his ability to engage

> in the task of

> eulogizing the Lord .

>

> (9) Declaration of his (KurEsar's) determination to

> make a feeble

> attempt to eulogize a miniscule of the Lord's

> limitless glories .

>

> (10) Salutations to the Lord's foremost attribute :

> KshamA ( forbearance) .

>

> We will study the Sri Vaikunta Sthava slOkams few at

> a time :

>

> First SlOkam of SrI Vaikunta Sthavam

> ************************************************

> yO nithyamachyutha padhAmbhuja-yugma-rukma-

> vyAmOhathas-tadhirANi thruNAya mEnE

> asmadh-gurOr-bhagavathoasya dayaikasindhO:

> RaamAnujasya charaNou SaraNam prapadhyE

>

> (Meaning): adiyEn has sought the refuge of the

> sacred feet of

> AchArya RaamAnujA , the huge ocean of Mercy and who

> possesses

> the celebrated six guNams of BhagavAn Himself . He

> considered

> every thing else other than the golden pair of the

> lotus feet of Achyuthan ,

> as worthless blades of grass . He is our illustrious

> AchAryan , who chases

> away the dark night of nescience (ajn~Anam) suffered

> by the ThoNDar

> Kulam ( BhAgavatha GhOshti) .

>

> (Comments) : ANDAL addressed Her Lord in ThiruppAvai

> and

> requested Him to hear Her celebration of His golden

> pair of sacred feet :

> " unn poRRAmarai adiyE pORRum poruL kELAi " .

> KurEsar takes his cue

> from here and describes the matchless sacred feet of

> the Lord , which are

> the bhOgya vasthu ( object of enchantment ) for

> AchArya RaamAnujA

> as : " Achyutha padhAmbhuja yugma rukma vyAmOhatha:

> " .

>

> KurEsar addresses AchArya RaamAnuja in the first

> slOkam as

> " Bhagavatha: " (ShAdguNya SampUrNa BhagavAn) .

> AchArya RaamAnuja

> was a SanyAsi with ThridhaNDam . Why does KurEsar

> call him as "BhagavAn " ?

> The clue is that both BhagavAn and AchArya RaamAnuja

> are " Trayyantha

> samrakshakars " (protectors of the VedAs) in SanyAsi

> roopam holding

> the ThridhaNDams (MukkOl Munivar) . In DattAthrEya

> avathAram ,

> BhagavAn appeared as a SanyAsi carrying the

> ThridhaNDam

> and protected the three Vedams ( ThridhaNDa dhAriNA

> poorvam

> VishNunA rakshithA Thrayee ). In Kali yugam ,

> AchArya RaamAnuja

> took on SanyAsa Aasramam and defended the VedAs

> through

> his Sri Sookthis (Sri BhAshyam , VedAntha dheepam ,

> VedAntha Saaram et al).

>

> " Dayaika SindhO: asmath GurO: RaamAnujasya " :

> BhagavAn gets

> angry at times over the limitless trespasses of His

> Saasthrams by

> the jeevans ( kRodham Aaharayath theevram ) and

> makes nigraha

> sankalpam ( vow to punish the erring jeevan) .

> AchArya RaamAnujA

> on the other hand never gets angry at us and is an

> ocean of Dayaa

> and Vaathsalyam in correcting our errors and showing

> us the path of

> redemption ( ujjevanam) .

>

> Second SlOkam of SrI Vaikunta Sthavam

> ****************************************************

>

> thraividhya vruddha-jana moordha-vibhUshaNam yath

> sampaccha sAthvika-janasya yadhEva nithyam

> yadhvaa SaraNyam asaraNya-janasya puNyam

> tath samsrayEma VakuLAbharaNa angri-yugmam

>

> (Meaning) : May we , who have no other refuge , be

> blessed to

> attain the impeccably pure(sacred) feet of Swamy

> NammAzhwAr

> adorning the garland of VakuLa pushpams ! His

> sacred pair

> of feet is the lasting crown for the heads of

> poorvAchAryAs

> ( AlavanthAr , RaamaanujA and NaaTa Muni) ; Those

> pair of feet of

> Swamy NammAzhwAr is the wealth for those , who are

> the abodes

> for Satthva guNam .

>

> SrivathsAnkAcchAr Swamy points out that one can hear

> the echos of

> the passages from Swamy AlavanthAr's and AchArya

> RaamAnujA's

> Sri Sookthis in this and other slOkams .

>

> Third SlOkam of Sri Vaikunta Sthavam

> *************************************************

> bhakthi prabhAva bhavathadhbhutha-bhAva-Bandha

> sandhukshitha praNayasAra rasouka poorNa:

> vEdArTa ratnanidhi: Achyutha-hivya dhAma

> jeeyAth ParAnkusa payOdhiraseemabhUmA

>

> Swamy NammAzhwAr (ParAnkusar) of limitless glories

> is compared here to the auspicous Milky Ocean and is

> hailed

> for eternal rememberance by all of us ( aseema

> bhUmaa

> ParAnkusa PayOdhi: jeeyAth ) . PallANDU is sung for

> the milky

> ocean of Swamy NammAzhwAr , who is the abode of

> lustrous

> gems representing the essence of VedAs ( VedArTa

> rathna nidhi: ) .

> He is recognized as the living place for BhagavAn

> (Achyutha

> Dhivya dhAma ) and as one , who is full of divine

> love for the Lord ,

> which found its outlet as Paasurams renowned for

> their Para Bhakthi ,

> Para Jn~Anam and Parama Bhakthi .

>

> The trinity of the waters from the river , springs

> and rain

> join together to make the combined waters of the

> mighty ocean .

> Similarly , the intensity of the bhakthi of Swamy

> NammAzhwAr

> for BhagavAn transformed into nava rasa anubhavams

> and flowed

> as his divine paasurams . The three sources of flow

> into the Milky

> Ocean are Swamy NammAzhwAr's Para Bhakthi ( Bhakthi

> prabhAvam) ,

> Para Jn~Anam ( BhAva bhandha: ) and Parama Bhakthi (

> PraNaya Saara:).

>

> Swamy KurEsar ThiruvadigaLE SaraNam ,

> Daasan Oppiliappan KOil VaradAchAri Sadagopan

> SrI NaarAyaNa YathIndhra MahA DesikAya Nama:

>

>

>

>

 

 

 

 

 

 

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[Guest guest]

Sri:

Dear BhakthAs of Swamy Desika :

 

Today , we will continue with the study of the fourth

slOkam of Sri Vaikunta Sthavam .

 

Fourth SlOkam of Sri Vaikunta Sthavam

****************************************************

yannmangaLAya mahathE jagathAmusanthy

thraivishtapAnyapi padhAni yadhAsrayANi

vandhAmahE sarasijEkshaNam adhvitheeyam

vedAntha-vEdhyam anidhampraTamam mahastham

 

(Meaning): The great ones (MahAns) attribute the MahA tEjas of

Bhagavaan (Mahastham) as being the cardinal reason for the kshEmam

of this world (Yath JagathAm mahathE MangaaLAya usanthi ).

 

This grand jyOthi is resorted to by the DevAs , Rudran and BrahmA

for maintaining/retaining their assigned rulerships ( ThraivishtubhAni padhAni

api YadhAsrayANi ).

 

We offer our salutations (vandhAmahE ) to that lotus eyed Lord

( SarasijEkshaNam) , who is matchless (adhvitheeyam) , ancient/

timeless ( anidham praTamam) and can be understood only

by the Upanishads , the siras of the Vedams ( VedAntha Vedhyam ) .

 

(Commentary Excerpts ) : The first quarter of the slOkam points out that

the Lord is ever-present , solely for blessing the world with auspiciousness.

This is the meaning of the First quarter (padham) of this slOkam). The greatest of

the MangaLams originating from BhagavAn is Moksham since He is the Only

One who can grant us Moksham ( Mokshapradhan). Since DevAs are powerless

to grant that boon , KurEsar reminds us in the second padham that those

Devaas owe their positions as Indhran , Rudhran , Brahma Devan due to

BahgavAn's anugraham .The PurANams state that Brahma Devan got

their lofty positions by performing AarAdhanam for thousands of crores of

Yugams ( YugakOti sahasrANi VishNum aarAdhya PadhmabhU: ,

puna: thrailOkya dhAthruthvam prApthavAn ithi susruma: ) .

 

The powerfrul reference to the Lord as SenthAmarai KaNNan ( SarasijEkshaNan)

comes straight out of ChAndhOgyam ( KapyAsam PuNDareekAksham ) . The allusion

to "adhvitheeyan " is based on other Upanishadic and AchArya Sri Sookthis:

(1) yEkamEvAdhvitheeyam --- Description of Brahman in Sadh Vidhyai

(2) dhvitheeya soonyathO ukthyaa cha tath-samAna nishEdhanam --Swamy

Desikan in Satha DhUshaNi .

 

The usage of "VedAntha Vedhyam" refers to the unassailable fact that BhagavAn

can be comprehended by His own SaasthrAs . AchAryAs instruct us on those

Saasthrams to help us understand Bhagavath Svaroopam (Swamy Desikan stated

later: " iRai nilayAm uNarnthOm yemm gurukkaL iyampiyathE ".

 

Daily new "gods" come into prevalence in this world. AzhwAr has already

referred to this fashion : " maRROr puthu dhaivam koNDAdum ThoNDeer " .

Sriman NaarAyaNan did not arise yesterday or the day before but has stayed

as the Aadhi Moolam ( primordial root ) all these times and will continue as

the Supreme Being forever . KurEsar refers to this tatthvam by the choice of

the word : " anidham PraTamam ". KurEsar used the word "Maha: " for

BhagavAn to refer to His Param (Svyam) JyOthi Tatthvam ( Param JyOthir-

upasampadhya , NaarAyaNa ParO JyOthi: ).

 

When one unites the three words used by KurEsar , " Mahas-tath SarasijEkshaNam " ,

SrivathsAngAcchAr Swamy points out that we arrive then at the meaning of

the sacred Gayathri Manthram as derived by Swamy Desikan .

 

Swamy KurEsar ThiruvadigaLE SaraNam ,

Daasan Oppiliappan KOil VaradAchAri Sadagopan

SrI NaarAyaNa YathIndhra MahA DesikAya Nama: